THE CHURCH HISTORY OF EUSEBIUS
BOOK V

INTRODUCTION

1 SOTER, [1] bishop of the church of Rome, died after an episcopate of eight
years, and was succeeded by Eleutherus, [2] the twelfth from the apostles.
In the seventeenth year of the Emperor Antoninus Verus, [3] the persecution
of our people was rekindled more fiercely in certain districts on account of
an insurrection of the masses in the cities; and judging by the number in a
single nation, myriads suffered martyrdom throughout the world. A record of
this was written for posterity, and in truth it is 2 worthy of perpetual remembrance.
A full account, containing the most reliable information on the subject, is
given in our Collection of Martyrdoms, [4] which constitutes a narrative instructive
as well as historical. I will repeat here such portions of this account as
may be needful for the present purpose. Other writers of history record the
victories 3 of war and trophies won from enemies, the skill of generals, and
the manly bravery of soldiers, defiled with blood and with innumerable slaughters
for the sake of children and country and other possessions. But our 4 narrative
of the government of God [5] will record in ineffaceable letters the most peaceful
wars waged in behalf of the peace of the soul, and will tell of men doing brave
deeds for truth rather than country, and for piety rather than dearest friends.
It will hand down to imperishable remembrance the discipline and the much-tried
fortitude of the athletes of religion, the trophies won from demons, the victories
over invisible enemies, and the crowns placed upon all their heads.

CHAPTER I.

The Number of those who fought for Religion in Gaul under Verus and the Nature
of their Conflicts.

The country in which the arena was pre- 1 pared for them was Gaul, of which
Lyons and Vienne [1] are the principal and most celebrated cities. The Rhone
passes through both of them, flowing in a broad stream through the entire region.
The most celebrated churches in that country sent an account of the witnesses
[2] to the churches in Asia and Phrygia, relating in the following manner what
was done among them. I will give their own words. [3]

3 "The
servants of Christ residing at Vienne and Lyons, in Gaul, to the brethren
through out
Asia and
Phrygia, who hold the same faith and hope of
redemption, peace and grace and glory from God the Father and Christ Jesus
our Lord."

4 Then,
having related some other matters they begin their account in this manner: "The
greatness of the tribulation in this region, and the fury of the heathen
against the
saints,
and the sufferings of the blessed witnesses
we cannot recount accurately, nor indeed 5 could they possibly be recorded.
For with all his might the adversary fell upon us, giving us a foretaste of
his unbridled activity at his future coming. He endeavored in every manner
to practice and exercise his servants against the servants of God, not only
shutting us out from houses and baths and markets, but forbidding any of us
to be seen in any place whatever. But the grace of God led 6 the conflict against
him, and delivered the weak, and set them as firm pillars, able through patience
to endure all the wrath of the Evil One. And they joined battle with him, undergoing
all kinds of shame and injury; and regarding their great sufferings as little,
they hastened to Christ, manifesting truly that 'the sufferings of this present
time are not worthy to be compared with the glory which shall be revealed to
us-ward.' [4] First of all, they endured nobly 7 the injuries heaped upon them
by the populace; clamors and blows and draggings and robberies and stonings
and imprisonments, [5] and all things which an infuriated mob delight in inflicting
on enemies and adversaries. Then, 8 being taken to the forum by the chiliarch
[6] and the authorities of the city, they were examined in the presence of
the whole multitude, and having confessed, they were imprisoned until the arrival
of the governor. When, 9 afterwards, they were brought before him, and he treated
us with the utmost cruelty, Vettius Epagathus, [7] one of the brethren, and
a man filled with love for God and his neighbor, interfered. His life was so
consistent that, although young, he had attained a reputation equal to that
of the eider Zacharias: for he ' walked in all the commandments and ordinances
of the Lord blameless,' s and was untiring in every good work for his neighbor,
zealous for God and fervent in spirit. Such being his character, he could not
endure the unreasonable judgment against us, but was filled with indignation,
and asked to be permitted to testify in behalf of his brethren, that there
is among 10 us nothing ungodly or impious. But those about the judgment seat
cried out against him, for he was a man of distinction; and the governor refused
to grant his just request, and merely asked if he also were a Christian. And
he, confessing this with a loud voice, was himself taken into the order [9]
of the witnesses, being called the Advocate of the Christians, but having the
Advocate [10] in himself, the Spirit [11] more abundantly than Zacharias. [12]
He showed this by the fullness of his love, being well pleased even to lay
down his life [13] in defense of the brethren. For he was and is a true disciple
of Christ, 'following the Lamb whithersoever he goeth.' [14]

11 "Then the others were divided, [15] and the proto-witnesses were manifestly
ready, and finished their confession with all eagerness. But some appeared
unprepared and untrained, weak as yet, and unable to endure so great a conflict.
About ten of these proved abortions, [16] causing us great grief and sorrow
beyond measure, and impairing the zeal of the others who had not yet been seized,
but who, though suffering all kinds of affliction, continued constantly with
the witnesses and did not forsake [12] them. Then all of us feared greatly
on account of uncertainty as to their confession not because we dreaded the
sufferings to be endured, but because we looked to the end, and were afraid
that some of them might fall 18 away. But those who were worthy were seized
day by day, filling up their number, so that all the zealous persons, and those
through whom especially our affairs had been established, were collected together
out of the two 14 churches. And some of our heathen setrants also were seized,
as the governor had commanded that all of us should be examined publicly. These,
being ensnared by Satan, and fearing for themselves the tortures which they
beheld the saints endure, [17] and being also urged on by the soldiers, accused
us falsely of Thyestean banquets and Edipodean intercourse, [18] and of deeds
which are not only unlawful for us to speak of or to think, but which we cannot
believe were ever done by men. When [15] these accusations were reported, all
the people raged like wild beasts against us, so that even if any had before
been moderate on account of friendship, they were now exceedingly furious and
gnashed their teeth against us. And that which was spoken by our Lord was fulfilled:
' The time will come when whosoever killeth you will think that he doeth God
service.' [19] Then finally the holy witnesses endured 18 sufferings beyond
description, Satan striving earnestly that some of the slanders might be uttered
by them also? "But the whole wrath of the populace, and 17 governor, and
soldiers was aroused exceedingly against Sanctus, the deacon from Vienne, [21]
and Maturus, a late convert, yet a noble combatant, and against Attalus, a
native of Pergamos [22] where he had always been a pillar and foundation, and
Blandina, through whom Christ showed that things which appear mean and obscure
and despicable to men are with God of great glory, [23] through love toward
him manifested in power, and not boasting in appearance. For while we all trembled,
and her earthly 18 mistress, who was herself also one of the witnesses, feared
that on account of the weakness of her body, she would be unable to make bold
confession, Blandina was filled with such power as to be delivered and raised
above those who were torturing her by turns from morning till evening in every
manner, so that they acknowledged that they were conquered, and could do nothing
more to her. And they were astonished at her endurance, as her entire body
was mangled and broken; and they testified that one of these forms of torture
was sufficient to destroy life, not to speak of so 19 many and so great sufferings.
But the blessed woman, like a noble athlete, renewed her strength in her confession;
and her comfort and recreation and relief from the pain of her sufferings was
in exclaiming, ' I am a Christian, and there is nothing vile done by US.' 20 "But
Sanctus also endured marvelously and superhumanly [24] all the outrages which
he suffered. While the wicked men hoped, by the continuance and severity of
his tortures to wring something from him which he ought not to say, he girded
himself against them with such firmness that he would not even tell his name,
or the nation or city to which he belonged, or whether he was bond or free,
but answered in the Roman tongue to all their questions, ' I am a Christian.'
He confessed this instead of name and city and race and everything besides,
and the people 21 heard from him no other word. There arose therefore on the
part of the governor and his tormentors a great desire to conquer him but having
nothing more that they could do to him, they finally fastened red-hot brazen
plates to the most tender parts of his body. 22. And these indeed were burned,
but he continued unbending and unyielding, firm in his confession, and refreshed
and strengthened by the heavenly fountain of the water of life, flowing from
the bowels of Christ. And his body was a witness of his sufferings, being one
complete wound and bruise, drawn: out of shape, and altogether unlike a human
form. Christ, suffering in him, manifested his glory, delivering him from his
adversary, and making him an example for the others, showing that nothing is
fearful where the love of the Father is, and nothing painful where there 24
is the glory of Christ. For when the wicked men tortured him a second time
after some days, supposing that with his body swollen and inflamed to such
a degree that he could not bear the touch of a hand, if they should again apply
the same instruments, they would overcome him, or at least by his death under
his sufferings others would be made afraid, not only did not this occur, but,
contrary to all human expectation, his body arose and stood erect in the midst
of the subsequent torments, and resumed its original appearance and the use
of its limbs_ so that, through the grace of Christ, these second sufferings
became to him, not torture, but healing. "But the devil, thinking that
he had al- 25 ready consumed Biblias, who was one of those who had denied Christ,
desiring to increase her condemnation through the utterance of blasphemy, [23]
brought her again to the torture, to compel her, as already feeble and weak,
to report impious things concerning us. But 26 she recovered herself under
the suffering, and as if awaking from a deep sleep, and reminded by the present
anguish of the eternal punishment in hell, she contradicted the blasphemers.
'How,' she said, 'could those eat children who do not think it lawful to taste
the blood even of irrational animals?' And thenceforward she confessed herself
a Christian, and was given a place in the order of the witnesses.

"But
as the tyrannical tortures were 27 made by Christ of none effect through
the patience of the
blessed,
the devil invented other contrivances,
-- confinement in the dark and most loathsome parts of the prison, stretching
of the feet to the fifth hole in the stocks, [26] and the other outrages which
his servants are accustomed to inflict upon the prisoners when furious and
filled with the devil. A great many were suffocated in prison, being chosen
by the Lord for this manner of death, that he might manifest in them his glory.
For some, 128 though they had been tortured so cruelly that it seemed impossible
that they could live, even with the most careful nursing, yet, destitute of
human attention, remained in the prison, being strengthened by the Lord, and
invigorated both in body and soul; and they exhorted and encouraged the rest.
But such as were young, and arrested recently, so that their bodies had not
become accustomed to torture, were unable to endure the severity of their confinement,
and died in prison.

"The blessed Pothinus, who had been 29 entrusted with the bishopric of
Lyons, was dragged to the judgment seat. He was more than ninety years of age,
and very infirm, scarcely indeed able to breathe because of physical weakness;
but he was strengthened by spiritual zeal through his earnest desire for martyrdom.
Though his body was worn out by old age and disease, his life was preserved
that Christ might triumph in it. When he was brought by the soldiers to 30
the tribunal, accompanied by the civil magistrates and a multitude who shouted
against him m every manner as if he were Christ himself, he bore noble witness.
Being asked 31 by the governor, Who was the God of the Christians, he replied,
' If thou art worthy, thou shalt know.' Then he was dragged away harshly, and
received blows of every kind. Those near him struck him with their hands and
feet, regardless of his age; and those at a distance hurled, at him whatever
they could seize; all of them thinking that they would be guilty of great wickedness
and impiety if any possible abuse were omitted. For thus they thought to avenge
their own deities. Scarcely able to breathe, he was cast into prison and died
after two days. 32. "Then a certain great dispensation of God occurred,
and the compassion of Jesus appeared beyond measure, [27] in a manner rarely
seen among the brotherhood, but not beyond the power of Christ. For those who
had recanted at their first arrest were imprisoned with the others, and endured
terrible sufferings, so that their denial was of no profit to them even for
the present. But those who confessed what they were imprisoned as Christians,
no other accusation being brought against them. But the first were treated
afterwards as murderers and defiled, and were punished twice as severely as
the others. For the joy of martyrdom, and the hope of the promises, and love
for Christ, and the Spirit of the Father supported the latter; but their consciences
so greatly distressed the former that they were easily distinguishable from
all the rest by their very countenances when they were led forth. For the first
went out rejoicing, glory and grace being blended in their faces, so that even
their bonds seemed like beautiful ornaments, as those of a bride adorned with
variegated golden fringes; and they were perfumed with the sweet savor of Christ,
[28] so that some supposed they had been anointed with earthly ointment. But
the others were downcast and humble and dejected and filled with every kind
of disgrace, and they were reproached by the heathen as ignoble and weak, bearing
the accusation of murderers, and having lost the one honorable and glorious
and life-giving Name. The rest, beholding this, were strengthened, and when
apprehended, they confessed without hesitation, paying no attention to the
persuasions of the devil." 36 After certain other words they continue: "After
these things, finally, their martyrdoms(were divided into every form. [29]
For plaiting a crown of various colors and of all kinds of flowers, they presented
it to the Father. It was proper therefore that the noble athletes, having endured
a manifold strife, and conquered grandly, should receive the crown, great and
incorruptible. "Maturus, therefore, and Sanctus and 37 Blandina and Attalus
were led to the amphi-theater to be exposed to the wild beasts, and to give
to the heathen public a spectacle of cruelty, a day for fighting with wild
beasts being specially appointed on account of our people. Both Maturus and
Sanctus passed again 38 through every torment in the amphitheater, as if they
had suffered nothing before, or rather, as if, having already conquered their
antagonist in many contests,8° they were now striving for the crown itself.
They endured again the customary running of the gauntlet [31] and the violence
of the wild beasts, and everything which the furious people called for or desired,
and at last, the iron chair in which their bodies being roasted, tormented
them with the fumes. And not with this did the 39 persecutors cease, but were
yet more mad against them, determined to overcome their patience. But even
thus they did not hear a word from Sanctus except the confession which he had
uttered from the beginning. These, 40 then, after their life had continued
for a long time through the great conflict, were at last sacrificed, having
been made throughout that day a spectacle to the world, in place of the usual
variety of combats. "But Blandina was suspended on a stake,41 and exposed
to be devoured by the wild beasts who should attack her. And because she appeared
as if hanging on a cross, and because of her earnest prayers, she inspired
the combatants with great zeal. For they looked on her in her conflict, and
beheld with their outward eyes, in the form of their sister, him who was crucified
for them, that he might persuade those who believe on him, that every one who
suffers for the glory of Christ has fellowship always with the living God.
As 42 none of the wild beasts at that time touched her, she was taken down
from the stake, and cast again into prison. She was preserved thus for another
contest, that, being victorious in more conflicts, she might make the punishment
of the crooked serpent irrevocable; [33] and, though small and weak and despised,
yet clothed with Christ the mighty and conquering Athlete, she might arouse
the zeal of the brethren, and, having overcome the adversary many times might
receive, through her conflict, the crown incorruptible.

43 "But
Attalus was called for loudly by! the people, because he was a person of
distinction.
He entered
the contest readily on account of a good
conscience and his genuine practice in Christian discipline, and as he had
always been a witness for the truth among 44 us. He was led around the amphitheater,
a tablet being carried before him on which was written in the Roman language
'This is Attalus the Christian,' and the people were filled with indignation
against him. But when the governor learned that he was a Roman, he commanded
him to be taken back with the rest of those who were in prison concerning whom
he had written to Caesar, and whose answer he was awaiting.

"But
the intervening time was not wasted nor fruitless to them; for by their patience
the measureless
compassion of Christ was manifested. For through
their continued life the dead were made alive, and the witnesses showed favor
to those who had failed to witness. And the virgin mother had much joy in receiving
alive those whom she had brought forth as dead. [34] For through their influence
many who had denied were restored, and re-be-gotten, and rekindled with life,
and learned to confess. And being made alive and strengthened, they went to
the judgment seat to be again interrogated by the governor; God, who desires
not the death of the sinner, [35] but mercifully invites to repentance, treating
them with kindness. For Caesar commanded that they should be put to death,
[36] but that any who might deny should be set free. Therefore, at the beginning
of the public festival [37] which took place there, and which was attended
by crowds of men from all nations, the governor brought the blessed ones to
the judgment seat, to make of them a show and spectacle for the multitude.
Wherefore also he examined them again, and beheaded those who appeared to possess
Roman citizenship, but he sent the others to the wild beasts.

48 "And
Christ was glorified greatly in those who had formerly denied him, for, contrary
to
the expectation
of the heathen, they confessed. For they,
were examined by themselves, as about to be set free; but confessing, they
were added to the order of the witnesses. But some continued without, who had
never possessed a trace of faith, nor any apprehension of the wedding garment,
[38] nor an understanding of the fear of God; but, as sons of perdition, they
blasphemed the Way through their apostasy. But all the others were added to
the 49 Church. While these were being examined, a certain Alexander, a Phrygian
by birth, and physician by profession, who had resided in Gaul for many years,
and was well known to all on account of his love to God and boldness of speech
(for he was not without a share of apostolic grace), standing before the judgment
seat, and by signs encouraging them to confess, appeared to those standing
by as if in travail. But the people being enraged be- 50 cause those who formerly
denied now confessed, cried out against Alexander as if he were the cause of
this. Then the governor summoned him and inquired who he was. And when he answered
that he was a Christian, being very angry he condemned him to the wild beasts.
And on the next day he entered along with Attalus. For to please the people,
the governor had ordered Attalus again to the wild beasts. And they were tortured
in 51 the amphitheater with all the instruments contrived for that purpose,
and having endured a very great conflict, were at last sacrificed. Alexander
neither groaned nor murmured in any manner, but communed in his heart with
God. But when Attalus was placed in 52 the iron seat, and the fumes arose from
his burning body, he said to the people in the Roman language: 'Lo! this which
ye do is devouring men; but we do not devour men; nor do any other wicked thing.'
And being asked, what name God has, he replied, ' God has not a name as man
has.'

"After
all these, on the last day of the 53 contests, Blandina was again brought
in, with Ponticus,
a boy
about fifteen years old. They had been brought
every day to witness the sufferings of the others, and had been pressed to
swear by the idols. But because they remained steadfast and despised them,
the multitude became furious, so that they had no compassion for the youth
of the boy nor respect for the sex of the woman. Therefore they exposed them
54 to all the terrible sufferings and took them through the entire round of
torture, repeatedly urging them to swear, but being unable to effect this;
for Ponticus, encouraged by his sister so that even the heathen could see that
she was confirming and strengthening him, having nobly endured every torture,
gave up the ghost.

55 But
the blessed Blandina, last of all, having, as a noble mother, encouraged
her children and sent
them
before her victorious to the King, endured herself
all their conflicts and hastened after them, glad and rejoicing in her departure
as if called to a marriage supper, rather than east to wild beasts. And, after
the scourging, after the wild beasts, after the roasting seat, [39] she was
finally enclosed in a net, and thrown before a bull. And having been tossed
about by the animal, but feeling none of the things which were happening to
her, on account of her hope and firm hold upon what had been entrusted to her,
and her communion with Christ, she also was sacrificed. And the heathen themselves
confessed that never among them had a woman endured so many and such terrible
tortures. 57 "But not even thus was their madness and cruelty toward the
saints satisfied. For incited by the Wild Beast, wild and barbarous tribes
were not easily appeased, and their violence found another peculiar opportunity
in 58 the dead bodies [40] For, through their lack of manly reason, the fact
that they had been conquered did not put them to shame, but rather the more
enkindled their wrath as that of a wild beast, and aroused alike the hatred
of governor and people to treat us unjustly; that the Scripture might be fulfilled:
' He that is lawless, let him be lawless still, and he that is righteous, 59
let him be righteous still.' [41] For they cast to the dogs those who had died
of suffocation in the prison, carefully guarding them by night and day, lest
any one should be buried by us. And they exposed the remains left by the wild
beasts and by fire, mangled and charred, and placed the heads of the others
by their bodies, and guarded them in like manner from burial by a watch of
soldiers for many days. 60 And some raged and gnashed their teeth against them,
desiring to execute more severe vengeance upon them; but others laughed and
mocked at them, magnifying their own idols, and imputed to them the punishment
of the Christians. Even the more reasonable, and those who had seemed to sympathize
somewhat, reproached them often, saying, ' Where is their God, and what has
their religion, which they have chosen rather than life, profited them ?' 61
So various was their conduct toward us; but we were in deep affliction because
we could not bury the bodies. For neither did night avail us for this purpose,
nor did money persuade, nor entreaty move to compassion; but they kept watch
in every way, as if the prevention of the burial would be of some great advantage
to them." In addition, they say after other things: "The bodies of
the martyrs, having thus 62 in every manner been exhibited and exposed for
six days, were afterward burned and reduced to ashes, and swept into the Rhone
by the wicked men, so that no trace of them might appear on the earth. And
this 68 they did, as if able to conquer God, and prevent their new birth; 'that,'
as they said, 'they may have no hope of a resurrection, [43] through trust
in which they bring to us this foreign and new religion, and despise terrible
things, and are ready even to go to death with joy. Now let us see if they
will rise again, and if their God is able to help them, and to deliver them
out of our hands.'"

CHAPTER II.

The Martyrs, beloved of God, kindly ministered unto those who fell in the
Persecution.

Such things
happened to the churches 1 of Christ under the above-mentioned emperor, [1]
from which
we may reasonably
conjecture the occurrences in the
other provinces. It is proper to add other selections from the same letter,
in which the moderation and compassion of these witnesses is recorded in the
following words: "They were also so zealous in their imitation 2 of Christ,
-- ' who, being in the form of God, counted it not a prize to be on an equality
with God,' [2] -- that, though they had attained such honor, and had borne
witness, not once or twice, but many times,- having been brought back to prison
from the wild beasts, covered 'with burns and scars and wounds, -- yet they
did not proclaim themselves witnesses, nor did they suffer us to address them
by this name. If any one of us, in letter or conversation, spoke of them as
witnesses, they rebuked him sharply. For they conceded cheerfully the appellation
of Witness to Christ ' the faithful and true Witness,' [3] and ' firstborn
of the dead,' [4] and prince of the life of God; [5] and they reminded us of
the witnesses who had already departed, and said, ' They are already witnesses
whom Christ has deemed worthy to be taken up in their confession, having sealed
their testimony by their departure; but we are lowly and humble confessors.'
[6] And they besought the brethren with tears that earnest prayers should be
offered that they might be made perfect. [7] They showed in their deeds the
power of ' testimony,' manifesting great boldness toward all the brethren,
and they made plain their nobility through patience and fearlessness and courage,
but they refused the title of Witnesses as distinguishing them from their brethren,
[8] being filled with the fear of God." 5 A little further on they say: "They
humbled themselves under the mighty hand, by which they are now greatly exalted.
[9] They defended all, [10] but accused none. They absolved all, but bound
none. [11] And they prayed for those who had inflicted cruelties upon them,
even as Stephen, the perfect witness, ' Lord, lay not this sin to their charge.'
[12] But if he prayed for those who stoned him, how much more for the brethren
!" [6] And again after mentioning other matters, they say: "For,
through the genuineness of their love, their greatest contest with him was
that the Beast, being choked, might cast out alive those whom he supposed he
had swallowed. For they did not boast over the fallen, but helped them in their
need with those things in which they themselves abounded, having the compassion
of a mother, and shedding many tears 7 on their account before the Father.
They asked for life, and he gave it to them, and they shared it with their
neighbors. Victorious; over everything, they departed to God. Having always
loved peace, and having commended peace to us [13] they went in peace to God,
leaving no sorrow to their mother, nor division or strife to the brethren,
but joy and peace and concord and love."

This record of the affection of those 8 blessed ones toward the brethren that
had fallen may be profitably added on account of the inhuman and unmerciful
disposition of those who, after these events, acted unsparingly toward the
members of Christ. [14]

CHAPTER III.

The Vision which appeared in a Dream to the Witness Attalus.

The same
letter of the abovementioned[1]. witnesses contains another account worthy
of remembrance.
No one will object
to our bringing it to the knowledge
of our readers. It runs as follows: "For a certain Alcibiades, 2 [1] who
was one of them, led a very austere life, partaking of nothing whatever but
bread and water. When he endeavored to continue this same sort of life in prison,
it was revealed to Attalus after his first conflict in the amphitheater that
Alcibiades was not doing well in refusing the creatures of God and placing
a stumbling-block before others. And Alcibiades 3 obeyed; and partook of all
things without restraint, giving thanks to God. For they were not deprived
of the grace of God, but the Holy Ghost was their counselor." Let this
suffice for these matters.

The followers of Montanus, [2] Alcibiades [3] 4 and Theodotus [4] in Phrygia
were now first giving wide circulation to their assumption in regard to prophecy,
-- for the may other miracles that, through the gift of God, were still wrought
in the different churches caused their prophesying to be readily credited by
many, -- and as dissension arose concerning them, the brethren in Gaul set
forth their own prudent and most orthodox judgment in the matter, and published
also several epistles from the witnesses that had been put to death among them.
These they sent, while they were still in prison, to the brethren throughout
Asia and Phrygia, and also to Eleutherus, [5] who was then bishop of Rome,
negotiating for the peace of the churches. [6]

CHAPTER IV.

Irenaeus commended by the Witnesses in a Letter.

1 The
same witnesses also recommended Irenaeus, [1] who was already at that time
a presbyter of the
parish of Lyons,
to the above-mentioned bishop of Rome,
saying many favorable things in regard to him, as the following extract shows:
2. "We pray, father Eleutherus, that you may rejoice in God in all things
and always. We have requested our brother and comrade Irenaeus to carry this
letter to you, and we ask you to hold him in esteem, as zealous for the covenant
of Christ. For if we thought that office could confer righteousness upon any
one, we should commend him among the first as a presbyter of the church, which
is his position."

3 Why should we transcribe the catalogue of the witnesses given in the letter
already mentioned, of whom some were beheaded, others cast to the wild beasts,
and others fell asleep in prison, or give the number of confessors [2] still
surviving at that time? For whoever desires can readily find the full account
by consulting the letter itself, which, as I have said, is recorded in our
Collection of Martyrdoms. [3] Such were the events which happened under Antoninus.
[4]

CHAPTER V.

God sent Rain from Heaven for Marcus Aurelius Caesar in Answer to the Prayers
of our People.

It is reported [1] that Marcus Aurelius 1 Caesar, brother of Antoninus, [2]
being about to engage in battle with the Germans and Sarmatians, was in great
trouble on account of his army suffering from thirst. [3] But the soldiers
of the so-called Melitene legion, [4] through the faith which has given strength
from that time to the present, when they were drawn up before the enemy, kneeled
on the ground, as is our custom in prayer, [5] and engaged in supplications
2 to God. This was indeed a strange sight to the enemy, but it is reported
[6] that a stranger thing immediately followed. The lightning drove the enemy
to flight and destruction, but a shower refreshed the army of those who had
called on God, all of whom had been on the point of perishing with thirst.
3 This story is related by non-Christian writers who have been pleased to treat
the times referred to, and it has also been recorded by our own people. [7]
By those historians who were strangers to the faith, the marvel is mentioned,
but it is not acknowledged as an answer to our prayers. But by our own people,
as friends of the truth, the occurrence is related in a simple and artless
manner.

4 Among these is Apolinarius, [8] who says that from that time the legion
through whose prayers the wonder took place received from the emperor a title
appropriate to the event, being called in the language of the Romans 5 the
Thundering Legion. Tertullian is a trustworthy witness of these things. In
the Apology for the Faith, which he addressed to the Roman Senate, and which
work we have already mentioned, [9] he confirms the history with greater and
stronger proofs. He 6 writes [10] that there are still extant letters [11]
of the most intelligent Emperor Marcus in which he testifies that his army,
being on the point of perishing with thirst in Germany, was saved by the prayers
of the Christians. And he says also that this emperor threatened death [12]
to those who brought accusation against us.

He adds
further: [13] 7 "What kind of laws are those which impious, unjust,
and cruel persons use against us alone ? which Vespasian, though he had conquered
the Jews, did not regard; [14] which Trajan partially annulled, forbidding
Christians to be sought after; [15] which neither Adrian, [16] though inquisitive
in all matters, nor he who was called Plus [17] sanctioned." But let any
one treat these things as he chooses; [18] we must pass on to what followed.
Pothinus having died with the other martyrs 8 in Gaul at ninety years of age,
[19] Irenaeus succeeded him in the episcopate of the church at Lyons. [20]
We have learned that, in his youth, he was a hearer of Polycarp. [21] In the
9 third book of his work Against Heresies he has inserted a list of the bishops
of Rome, bringing it down as far as Eleutherus (whose times we are now considering),
under whom he composed his work. He writes as follows: [22]

CHAPTER VI.

Catalogue of the Bishops of Rome.

1 "The blessed apostles [1] having founded and established the church,
entrusted the office of the episcopate to Linus. [2] Paul speaks of this Linus
in his Epistles to Timothy. [3] 2. Anencletus [4] succeeded him, and after
Anencletus, in the third place from the apostles, Clement [5] received the
episcopate. He had seen and conversed with the blessed apostles, [6] and their
preaching was still sounding in his ears, and their tradition was still before
his eyes. Nor was he alone in this, for many who had been taught by the apostles
yet survived. 3 In the times of Clement, a serious dissension having arisen
among the brethren in Corinth, [7] the church of Rome sent a most suitable
letter to the Corinthians, [8] reconciling them in peace, renewing their faith,
and proclaiming [9] the doctrine lately received from the apostles." [10]
A little farther on he says: [11]

"Evarestus
[12] succeeded Clement, and Alexander, [13] Evarestus. Then Xystus, [14]
the sixth from
the apostles, was appointed. After him Telesphorus,
[15] who suffered martyrdom gloriously; then Hyginus; [16] then Pius; [17]
and after him Anicetus; [18] Sorer [19] succeeded Anicetus ; and now, in the
twelfth place from the apostles,

Eleutherus
[20] holds the office of bishop. 5 In the same order and succession [21]
the tradition
in the Church
and the preaching of the truth has descended
from the apostles unto us."

CHAPTER VII.

Even down to those Times Miracles were performed by the Faithful.

These
things Irenaeus, in agreement with 1 the accounts already given by us, [1]
records in the
work which comprises
five books, and to which he gave the
title Refutation and Overthrow of the Knowledge Falsely So-called. [2] In the
second book of the same treatise he shows that manifestations of divine and
miraculous power continued to his time in some of the churches. He says: [3]
1 "But so far do they come short of raising the dead, as the Lord raised
them, and the apostles through prayer. And oftentimes in the brotherhood, when,
on account of some neces sity, our entire Church has besought with fasting
and much supplication, the spirit of the dead has returned, [4] and the man
has been restored through the prayers of the saints." And again, after
other remarks, he says : [5] 3 "If they will say that even the Lord did
these things in mere appearance, we will refer them to the prophetic writings,
and show from them that all things were beforehand spoken of him in this manner,
and were strictly fulfilled; and that he alone is the Son of God. Wherefore
his true disciples, receiving grace from him, perform such works in his Name
for the benefit of other men, as each has received the gift from 4 him. For
some of them drive out demons effectually and truly, so that those who have
been cleansed from evil spirits frequently believe and unite with the Church.
Others have a foreknowledge of future events, and visions, and prophetic revelations.
Still others heal the sick by the laying on of hands, and restore them to health.
And, as we have said, even dead persons have been raised, and remained with
5 us many years. But why should we say more ? It is not possible to recount
the number of gifts which the Church, throughout all the world, has received
from God in the name of Jesus Christ, who was crucified under Pontius Pilate,
and exercises every day for the benefit of the heathen, never deceiving any
nor doing it for money. For as she has received freely from God, freely also
does she minister." [6] 6And in another place the same author writes:
[7] "As also we hear that many brethren in the Church possess prophetic
gifts, and speak, through the Spirit, with all kinds of tongues, and bring
to light the secret things of men for their good, and declare the mysteries
of God." So much in regard to the fact that various gifts remained among
those who were worthy even until that time.

CHAPTER VIII.

The Statements of Irenaeus in regard to the Divine Scriptures.

1 Since,
in the beginning of this work, [1] we promised to give, when needful, the
words of the ancient
presbyters
and writers of i the Church, in which they
have declared those traditions which came down to them concerning the canonical
books, and since Irenaeus was one h of them, we will now give his words and,
first, what he says of the sacred Gospels: [2] "Matthew published his
Gospel among the Hebrews in their own language, [3] while Peter and Paul were
preaching and founding the church in Rome. [4] After their departure 3 Mark,
the disciple and interpreter of Peter, also transmitted to us in writing those
things which Peter had preached; [5] and Luke, the attendant of Paul, recorded
in a book the Gospel which Paul had declared. [6] After- 4 wards John, the
disciple of the Lord, who also reclined on his bosom, published his Gospel,
while staying at Ephesus in Asia." [7] He states these things in the third
book 5 of his above-mentioned work. In the fifth book he speaks as follows
concerning the Apocalypse of John, and the number of the name of Antichrist:
[8]

"As these things are so, and this number is found in all the approved
and ancient copies, [9] and those who saw John face to face confirm it, and
reason teaches us that the number of the name of the beast, according to the
mode of calculation among the Greeks, appears in its letters .... " [10]

And farther on he says concerning the 6 same: [11]

"We are not bold enough to speak confidently of the name of Antichrist.
For if it were necessary that his name should be declared clearly at the present
time, it would have been announced by him who saw the revelation. For it was
seen, not long ago, but almost in our generation, toward the end of the reign
of Domitian." [12] He states these things concerning the 7 Apocalypse
[13] in the work referred to. He also mentions the first Epistle of John, [14]
taking many proofs from it, and likewise the first Epistle of Peter. [15] And
he not only knows, but also receives, The Shepherd, [16] writing as follows
: [17]

"Well did the Scripture [18] speak, saying, [19] ' First of all believe
that God is one, who has created and completed all things,'" &c.

And he
uses almost the precise words of the Wisdom of Solomon, saying: [20] "The
vision of God produces immortality, but immortality renders us near to God." He
men-lions also the memoirs [21] of a certain apostolic presbyter, [22] whose
name he passes by in silence, and gives his expositions of the sacred 9 Scriptures.
And he refers to Justin the Martyr, [23] and to Ignatius, [24] using testimonies
also from their writings. Moreover, he promises to refute Marcion from his
own writings, in a special work. [25] 10 Concerning the translation of the
inspired [26] Scriptures by the Seventy, hear the very words which he writes:
[27]

"God in truth became man, and the Lord himself saved us, giving the sign
of the virgin but not as some say, who now venture to translate the Scripture,
'Behold, a young woman shall conceive and bring forth a son,' [28] as Theodotion
of Ephesus and Aquila of Pontus, [29] both of them Jewish proselytes, interpreted;
following whom, the Ebionites say [30] that he was begotten by Joseph." Shortly
after he adds: 11 "For before the Romans had established their empire,
while the Macedonians were still holding Asia, Ptolemy, the son of Lagus, [31]
being desirous of adorning the library which he had rounded in Alexandria with
the meritorious writings of all men, requested the people of Jerusalem to have
their Scriptures translated into the Greek language. But, as they were 12 then
subject to the Macedonians, they sent to Ptolemy seventy elders, who were the
most skilled among them in the Scriptures and in both languages. Thus God accomplished
his purpose. [32] But wishing to try them individ- 13 ually, as he feared lest,
by taking counsel together, they might conceal the truth of the Scriptures
by their interpretation, he separated them from one another, and commanded
all of them to write the same translation. [33] He 14 did this for all the
books. But when they came together in the presence of Ptolemy, and compared
their several translations, God was glorified, and the Scriptures were recognized
as truly divine. For all of them had rendered the same things in the same words
and with the same names from beginning to end, so that the heathen perceived
that the Scriptures had been translated by the inspiration [34] of God. 15
And this was nothing wonderful for God to do, who, in the captivity of the
people trader Nebuchadnezzar, when the Scriptures had been destroyed, and the
Jews had returned to their own country after seventy years, afterwards, in
the time of Artaxerxes, king of the Persians, inspired Ezra the priest, of
the tribe of Levi, to relate all the words of the former prophets, and to restore
to the people the legislation of Moses." [35]

Such are the words of Irenaeus.

CHAPTER IX.

The Bishops under Commodus.

After Antoninus [1] had been emperor for nine- teen years, Commodus received
the government. [2] In his first year Julian [3] became bishop of the Alexandrian
churches, after Agrippinus [4] had held the office for twelve years.

CHAPTER X.

Pantaenus the Philosopher.

About that time, Pantaenus, [1] a man highly 1 distinguished for his learning,
had charge of the school of the faithful in Alexandria. [2] A school of sacred
learning, which continues to our day, was established there in ancient times,
[3] and as we have been informed, [4] was managed by men of great ability and
zeal for divine things. Among these it is reported [5] that Pantaenus was at
that time especially conspicuous, as he had been educated in the philosophical
2 system of those called Stoics. They say that he displayed such zeal for the
divine Word, that he was appointed as a herald of the Gospel of Christ to the
nations in the East, and was sent as far as India. [6] For indeed [7] there
were still many evangelists of the Word who sought earnestly to use their inspired
zeal, after the examples of the apostles, for the increase and building up
of the Divine Word.

3 Pantaenus was one of these, and is said to have gone to India. It is reported
that among persons there who knew of Christ, he found the Gospel according
to Matthew, which had anticipated his own arrival. For Bartholomew, [8] one
of the apostles, had preached to them, and left with them the writing of Matthew
in the Hebrew language, [9] which they had preserved till that time.

4 After many good deeds, Pantaenus finally became the head of the school at
Alexandria, [10] and expounded the treasures of divine doctrine both orally
and in writing. [11]

CHAPTER XI.

Clement of Alexandria.

At this time Clement, [1] being trained with 1 him [2] in the divine Scriptures
at Alexandria, became well known. He had the same name as the one who anciently
was at the head of the Roman church, and who was a disciple of the apostles.
[3] In his Hypotyposes [4] he 2 speaks of Pantaenus by name as his teacher.
It seems to me that he alludes to the same person also in the first book of
his Stromata, when, referring to the more conspicuous of the successors of
the apostles whom he had met, [[5] he says: [6]

"This work [7] is not a writing artfully 3 constructed for display; but
my notes are stored up for old age, as a remedy against forgetfulness; an image
without art, and a rough sketch of those powerful and animated words which
it was my privilege to hear, as well as of blessed and truly remarkable men.
Of 4 these the one -- the Ionian 8 was in Greece, the other in Magna Graecia
; [9] the one of them was from Coele-Syria, [10] the other from Egypt. There
were others in the East, one of them an Assyrian, [11] the other a Hebrew in
Palestine? But when I met with the last, [13]--in ability truly he was first,--
having hunted him out in his concealment in Egypt, I found rest. These men,
preserving the true tradition of the blessed doctrine, directly from the holy
apostles, Peter and James and John and Paul, the son receiving it from the
father (but few were like the fathers), have come by God's will even to us
to deposit those ancestral and apostolic seeds." [14]

CHAPTER XII.

The Bishops in Jerusalem.

1 At this time Narcissus [1] was the bishop of the church at Jerusalem, and
he is celebrated by many to this day. He was the fifteenth in succession from
the siege of the Jews under Adrian. We have shown that from that time first
the church in Jerusalem was composed of Gentiles, after those of the circumcision,
and that Marcus was the first Gentile bishop that presided over them. [2] After
him the 2 succession in the episcopate was: first Cassianus; after him Publius;
then Maximus; [3] following them Julian; then Gaius; [4] after him Symmachus
and another Gaius, and again another Julian; after these Capito [5] and Valens
and Dolichianus; and after all of them Narcissus, the thirtieth in regular
succession from the apostles.

CHAPTER XIII.

Rhodo and his Account of the Dissension of Marcion.

1 At this time Rhodo, [1] a native of Asia, who had been instructed, as he
himself states, by Tatian, with whom we have already become acquainted, [2]
having written several books, published among the rest one against the heresy
of Marcion. [3] He says that this heresy was divided in his time into various
opinions; [4] and while describing those who occasioned the division, he refutes
accurately the falsehoods devised 2 by each of them. But hear what he writes:
[5]

"Therefore also they disagree among themselves, maintaining an inconsistent
opinion. [6] For Apelles, [7] one of the herd, priding himself on his manner
of life [8] and his age, acknowledges one principle, [9] but says that the
prophecies [10] are from an opposing spirit, being led to this view by the
responses of a maiden by name Philumene, [11] who was possessed by a [3] demon.
But others, among whom are Potitus and Basilicus, [12] hold to two principles,
[13] as 4 does the mariner [14] Marcion himself. These following the wolf [15]
of Pontus, and, like him, unable to fathom the division of things, became reckless,
and without giving any proof asserted two principles. Others, again, drifting
into a worse error, consider that there are not only two, but three natures.
[16] Of these, Syneros [17] is the leader and chief, as those who defend 5
his teaching [18] say." The same author writes that he engaged in conversation
with Apelles. He speaks as follows:

"For
the old man Apelles, when conversing with us, [19] was refuted in many things
which he
spoke falsely;
whence also he said that it was not at
all necessary to examine one's doctrine, [20] but that each one should continue
to hold what he believed. For he asserted that those who trusted in the Crucified
would be saved, if only they were found doing good works. [21] But as we have
said before, his opinion concerning God was the most obscure of all. For he
spoke of one principle, as also our doctrine does."

Then, after stating fully his own opinion, 6 he adds:

"When I said to him, Tell me how you know this or how can you assert
that there is one principle, he replied that the prophecies refuted themselves,
because they have said nothing true; [22] for they are inconsistent, and false,
and self-contradictory. But how there is one principle he said that he did
not know, but that he was thus persuaded. As I then adjured him to 7 speak
the truth, he swore that he did so when he said that he did not know how there
is one unbegotten God, but that he believed it. Thereupon I laughed and reproved
him because, though calling himself a teacher, he knew not how to confirm what
he taught." [23]

In the same work, addressing Callistio, [24] the 8 same writer acknowledges
that he had been instructed at Rome by Tatian. [25] And he says that a book
of Problems [26] had been prepared by Tatian, in which he promised to explain
the obscure and hidden parts of the divine Scriptures. Rhodo himself promises
to give in a work of his: own solutions of Tatian's problems. [27] There is
also extant a Commentary of his on the Hexaemeron. [28] 9 But this Apelles
wrote many things, an impious manner, of the law of Moses, blaspheming the
divine words in many of his works, being, as it seemed, very zealous for their
refutation and overthrow? So much concerning these.

CHAPTER XIV.

The False Prophets of the Phrygians.

The enemy of God's Church, who is emphatically a hater of good and a lover
of evil, and leaves untried no manner of craft against men, was again active
in causing strange heresies to spring up against the Church. [1] For some persons,
like venomous reptiles, crawled over Asia and Phrygia, boasting that Montanus
was the Paraclete, and that the women that followed him, Priscilla and Maximilla,
were prophetesses of Montanus. [2]

CHAPTER XV.

The Schism of Blastus at Rome. [1]

Others, of whom Florinus [2] was chief, flourished at Rome. He fell from the
presbyterate of the Church, and Blastus was involved in a similar fall. They
also drew away many oft the Church to their opinion, each striving to introduce
his own innovations in respect to the truth.

CHAPTER XVI.

The Circumstances related of Montanus and his False Prophets. [1]

Against
the so-called Phrygian [2] heresy, 1 the power which always contends for
the truth raised
up a strong
and invincible weapon, Apolinarius of Hierapolis,
whom we have mentioned before, [3] and with him many other men of ability,
by whom abundant material for our 2 history has been left. A certain one of
these, in the beginning of his work against them, [4] first intimates that
he had contended with them in oral controversies. He commences his work in
this manner: [5] "Having for a very long and sufficient time, O beloved
Avircius Marcellus, [6] been urged by you to write a treatise against the heresy
of those who are called after Miltiades, [7] I have hesitated till the present
time, not through lack of ability to refute the falsehood or bear testimony
for the truth, but from fear and apprehension that I might seem to some to
be making additions to the doctrines or precepts of the Gospel of the New Testament,
which it is impossible for one who has chosen to live according to the Gospel,
either to increase or to diminish. But being recently in Ancyra [8] in Galatia,
I found the church there [9] greatly agitated by this novelty, not prophecy,
as they call it, but rather false prophecy, as will be shown. Therefore, to
the best of our ability, with the Lord's help, we disputed in the church many
days concerning these and other matters separately brought forward by them,
so that the church rejoiced and was strengthened in the truth, and those of
the opposite side were for the time confounded, and the adversaries were grieved.
The 5 presbyters in the place, our fellow-presbyter Zoticus [10] of Otrous
also being present, requested us to leave a record of what had been said against
the opposers of the truth. We did not do this, but we promised to write it
out as soon as the Lord permitted us, and to send it to them speedily."

6 Having
said this with other things, in the beginning of his work, he proceeds to
state the cause
of the above-mentioned
heresy as follows: "Their opposition
and their recent heresy which has separated them from the Church 7 arose on
the following account. There is said to be a certain village called Ardabau
in that part of Mysia, which borders upon Phrygia. [11] There first, they say,
when Gratus was proconsul of Asia, [12] a recent convert, Montanus by name,
through his unquenchable desire for leadership, [13] gave the adversary opportunity
against him. And he became beside himself, and being suddenly in a sort of
frenzy and ecstasy, he raved, and began to babble and utter strange things,
prophesying in a manner contrary to the constant custom of the Church handed
down by tradition from the be-8 ginning. [14] Some of those who heard his spurious
utterances at that time were indignant, and they rebuked him as one that was
possessed, and that was under the control of a demon, and was led by a deceitful
spirit, and was distracting the multitude; and they forbade him to talk, remembering
the distinction [15] drawn by the Lord and his warning to guard watchfully
against the coming of false prophets? But others imagining themselves possessed
of the Holy Spirit and of a prophetic gift,[17] were elated and not a little
puffed up; and forgetting the distinction of the Lord, they challenged the
mad and insidious and seducing spirit, and were cheated and deceived by him.
In consequence of this, he could no longer be held in check, so as to keep
silence. Thus by artifice, or 9 rather by such a system of wicked craft, the
devil, devising destruction for the disobedient, and being unworthily honored
by them, secretly excited and inflamed their understandings which had already
become estranged from the true faith. And he stirred up besides two women,
[18] and filled them with the false spirit, so that they talked wildly and
unreasonably and strangely, like the person already mentioned. [19] And the
spirit pronounced them blessed as they rejoiced and gloried in him, and puffed
them up by the magnitude of his promises. But sometimes he rebuked them openly
in a wise and faithful manner, that he might seem to be a reprover. But those
of the Phrygians that were deceived were few in number.

"And the arrogant spirit taught them to revile the entire universal Church
under heaven, because the spirit of false prophecy received neither honor from
it nor entrance into it. 10 For the faithful in Asia met often in many places
throughout Asia to consider this matter, [20] and examined the novel utterances
and pronounced them profane, and rejected the heresy, and thus these persons
were expelled from the Church and debarred from communion." 11 Having
related these things at the outset, and continued the refutation of their delusion
through his entire work, in the second book he speaks as follows of their end:
12 "Since, therefore, they called us slayers of the prophets [21] because
we did not receive their loquacious prophets, who, they say, are those that
the Lord promised to send to the people, [22] let them answer as in God's presence:
Who is there, O friends, of these who began to talk, from Montanus and the
women down, that was persecuted by the Jews, or slain by lawless men? None.
Or has any of them been seized and crucified for the Name? Truly not. Or has
one of these women ever been scourged in the synagogues of the Jews, or stoned?
No; 13 never anywhere. [23] But by another kind of death Montanus and Maximilla
are said to have died. For the report is that, incited by the spirit of frenzy,
they both hung themselves; [24] not at the same time, but at the time which
common report gives for the death of each. And thus they died, and ended their
lives like the traitor Judas. So also, as general 14 report says, that remarkable
person, the first steward, [25] as it were, of their so-called prophecy, one
Theodotus- who, as if at sometime taken up and received into heaven, fell into
trances, and entrusted himself to the deceitful spirit- was pitched like a
quoit, and died miserably? They say that these things happened 15 in this manner.
But as we did not see them, O friend, we do not pretend to know. Perhaps in
such a manner, perhaps not, Montanus and Theodotus and the above-mentioned
woman died." He says again in the same book that the 16 holy bishops of
that time attempted to refute the spirit in Maximilla, but were prevented by
others who plainly co-operated with the spirit. He writes as follows: 17 "And
let not the spirit, in the same work of Asterius Urbanus, [27] say through
Maximilla, ' I am driven away from the sheep like a wolf. [28] I am not a wolf.
I am word and spirit and power.' But let him show clearly and prove the power
in the spirit. And by the spirit let him compel those to confess him who were
then present for the purpose of proving and reasoning with the talkative spirit,-
those eminent men and bishops, Zoticus, [29] from the village Comana and Julian,
[30] from Apamea, whose mouths the followers of Themiso [31] muzzled, refusing
to per-knit the false and seductive spirit to be refuted by them." 18
Again in the same work, after saying other things in refutation of the false
prophecies of Maximilla, he indicates the time when he wrote these accounts,
and mentions her predictions in which she prophesied wars and anarchy. Their
falsehood he censures in the following manner: 19 "And has not this been
shown clearly to be false? For it is to-day more than thirteen years since
the woman died, and there has been neither a partial nor general war in the
world; but rather, through the mercy of God, continued peace even to the Christians." [32]
These things are taken from the second book. 20 I will add also short extracts
from the third book, in which he speaks thus against! their boasts that many
of them had suffered, martyrdom: "When therefore they are at a loss, being
refuted in all that they say, they try to take refuge in their martyrs, alleging
that they have many martyrs, and that this is sure evidence of the , power
of the so-called prophetic spirit that is with them. But this, as it appears,
is entirely fallacious. [33] For some of the heresies have a great many martyrs;
but surely we shall not on that account agree with them or confess that they
hold the truth. And first, indeed, those called Marcionites, from the heresy
of Marcion, say that they have a multitude of martyrs for Christ; yet they
do not confess Christ himself in truth."A little farther on he continues:
22 "When those called to martyrdom from the Church for the truth of the
faith have met with any of the so-called martyrs of the Phrygian heresy, they
have separated from them, and died without any fellowship with them, [34] because
they did not wish to give their assent to the spirit of Montanus and the women.
And that this is true and took place in our own time in Apamea on the Maeander,
[35] among those who suffered martyrdom with Gaius and Alexander of Eumenia,
is well known."

CHAPTER XVII.

Miltiades and his Works.

In this work he mentions a writer, Miltiades, [1] stating that he also wrote
a certain book against the above-mentioned heresy. After quoting some of their
words, he adds:

"Having
found these things in a certain work of theirs in opposition to the work
of the brother
Alcibiades,
[2] in which he shows that a prophet
ought not to speak in ecstasy, [3] I made an abridgment."

A little
further on in the same work he gives a list of those who prophesied under
the new covenant,
among
whom he enumerates a certain Ammia [4] and Quadratus,
[5] saying "But the false prophet falls into an ecstasy, in which he is
without shame or fear. Beginning with purposed ignorance, he passes on, as
has been stated, 16 involuntary madness of soul. They cannot show that one
of the old or 3 one of the new prophets was thus carried away in spirit. Neither
can they boast of Agabus, [6] or Judas, [7] or Silas, [8] or the daughters
of Philip, [9] or Ammia in Philadelphia, or Quadratus, or any others not belonging
to them."

And again
after a little he says: "For if 4 after Quadratus and Ammia
in Philadelphia, as they assert, the women with Montanus received the prophetic
gift, let them show who among them received it from Montanus and the women.
For the apostle thought it necessary that the prophetic gift should continue
in all the Church until the final coming. But they cannot show it, though this
is the fourteenth year since the death of Maximilla." [10]

He writes thus. But the Miltiades to 5 whom he refers has left other monuments
of his own zeal for the Divine Scriptures, [11] in the discourses which he
composed against the Greeks and against the Jews, [12] answering each of them
separately in two books. [13] And in addition he addresses an apology to the
earthly rulers, [14] in behalf of the philosophy which he embraced.

CHAPTER XVIII.

The Manner in which Apollonius refuted the Phrygians, and the Persons [1]
whom he men-lions.

1 As the so-called Phrygian heresy [2] was still flourishing in Phrygia in
his time, Apollonius [3] also, an ecclesiastical writer, undertook its refutation,
and wrote a special work against it, correcting in detail the false prophecies
current among them and reproving the life of the founders of the heresy. But
hear his own words respecting Montanus:

"His actions and his teaching show who this new teacher is. This is he
who taught the dissolution of marriage; [4] who made laws for fasting; [5]
who named Pepuza and Tymion, [6] small towns in Phrygia, Jerusalem, wishing
to gather people to them from all directions; who appointed collectors of money;
[7] who contrived the receiving of gifts under the name of offerings; who provided
salaries for those who preached his doctrine, that its teaching might prevail
through gluttony." [8]

He writes
thus concerning Montanus; 3 and a little farther on he writes as follows
concerning his prophetesses: "We show that these first prophetesses
themselves, as soon as they were filled with the Spirit, abandoned their husbands.
How falsely therefore they speak who call Prisca a virgin." [9]

Afterwards
he says: "Does
not all Scripture 4 seem to you to forbid a prophet to receive gifts and
money ? [10] When therefore I see the prophetess
receiving gold and silver and costly garments, how can I avoid reproving her?"

And again a little farther on he speaks 5 thus concerning one of their confessors:

"So also Themiso, [11] who was clothed with plausible covetousness, could
not endure the sign of confession, but threw aside bonds for an abundance of
possessions. Yet, though he should have been humble on this account, he dared
to boast as a martyr, and in imitation of the apostle, he wrote a certain catholic
[12] epistle, to instruct those whose faith was better than his own, contending
for words of empty sound, and blaspheming against the Lord and the apostles
and the holy Church." 6 And again concerning others of those honored among
them as martyrs, he writes as follows:

"Not to speak of many, let the prophetess herself tell us of Alexander,
[13] who called himself a martyr, with whom she is in the habit of banqueting,
and who is worshiped [13a] by many. We need not mention his robberies and other
daring deeds for which he was punished, but the 7 archives [14] contain them.
Which of these forgives the sins of the other? Does the prophet the robberies
of the martyr, or the: martyr the covetousness of the prophet? For although
the Lord said,' Provide neither gold, nor silver, neither two coats,' [15]
these men, in complete opposition, transgress in respect to the possession
of the forbidden things. For we will show that those whom they call prophets
and martyrs gather their gain not only from rich men, but also from the poor,
and orphans, 8 and widows. But if they are confident, let them stand up and
discuss these matters, that if convicted they may hereafter cease transgressing.
For the fruits of the prophet must be tried; ' for the tree is known by its
fruit.' [16] 9 But that those who wish may know concerning Alexander, he was
tried by AEmilius Frontinus, [17] proconsul at Ephesus; not on account of the
Name, [18] but for the robberies which he had committed, being already an apostate.
[19] Afterwards, having falsely declared for the name of the Lord, he was released,
having deceived the faithful that were there. [20] And his own parish, from
which he came, did not receive him, because he was a robber. [21] Those who
wish to learn about him have the public records [22] of Asia. And yet the prophet
with whom he spent many years knows nothing about him ! [23] Exposing him,
through him we ex- 10 pose also the pretense [24] of the prophet. We could
show the same thing of many others. But if they are confident, let them endure
the test." Again, in another part of his work he 11 speaks as follows
of the prophets of whom they boast: "If they deny that their prophets
have received gifts, let them acknowledge this: that if the@' are convicted
of receiving them, they are not' prophets. And we will bring a multitude of
proofs of this. But it is necessary that all the fruits of a prophet should
be examined. Tell me, does a prophet dye his hair? [25] Does a prophet stain
his eyelids ? [26] Does a prophet delight in adornment? Does a prophet play
with tables and dice ? Does a prophet lend on usury? Let them confess whether
these things are lawful or not; but I will show that they have been done by
them." [27] This same Apollonius states in the same [12] work that, at
the time of his writing, it was the fortieth year since Montanus had begun
his pretended prophecy. [28] And he says 13 also that Zoticus, who was mentioned
by the former writer, [29] when Maximilla was pretending to prophesy in Pepuza,
resisted her and endeavored to refute the spirit that was working in her; but
was prevented by those who agreed with her. He mentions also a certain Thraseas
[30] among the martyrs of that time.

He speaks, moreover, of a tradition that the Saviour commanded his apostles
not to depart from Jerusalem for twelve years. [31] He uses testimonies also
from the Revelation of John, [32] and he relates that a dead man had, through
the Divine power, been raised by John himself in Ephesus. [38] He also adds
other things by which he fully and abundantly exposes the error of the heresy
of which we have been speaking.These are the matters recorded by Apollonius.

CHAPTER XIX.

Serapion on the Heresy of the Phrygians.

Serapion, [1] who, as report says, succeeded Maximinus [2] at that time as
bishop of the church of Antioch, mentions the works of Apolinarius [3] against
the above-mentioned heresy. And he alludes to him in a private letter to Caricus
and Pontius, [4] in which he himself exposes the same heresy, and adds the
following words: [5]

"That you may see that the doings of this lying band of the new prophecy,
so called, are an abomination to all the brotherhood throughout the world,
I have sent you writings [6] of the most blessed Claudius Apolinarius, bishop
of Hierapolis in Asia." In the same letter of Serapion the signatures
3 of several bishops are found, [7] one of whom subscribes himself as follows: "I,
Aurelius Cyrenius, a witness, [8] pray for your health." And another in
this manner: "AElius Publius Julius, [9] bishop of Debeltum, a colony
of Thrace. [1] As God liveth in the heavens, the blessed Sotas in Anchialus
desired to cast the demon out of Priscilla, but the hypocrites did not permit
him." [10] And the autograph signatures of many 4 other bishops who agreed
with them are contained in the same letter. So much for these persons.

CHAPTER XX.

The Writings of Irenaeus against the Schismatics at Rome.

Irenaeus [1] wrote several letters against 1 those who were disturbing the
sound ordinance of the Church at Rome. One of them was to Blastus On Schism;
[2] another to Florinus On Monarchy, [3] or That God is not the Author of Evil.
For Florinus seemed to be defending this opinion. And because he was being
drawn away by the error of Valentinus, Irenaeus wrote his work On the Ogdoad,
[4] in which he shows that he himself had been acquainted with the first successors
of the apostles. [5] At the2. close of the treatise we have found a most beautiful
note which we are constrained to insert in this work. [6] It runs as follows:

"I
adjure thee who mayest copy this book, by our Lord Jesus Christ, and by his
glorious advent
when
he comes to judge the living and the dead, to compare
what thou shalt write, and correct it carefully by this manuscript, and also
to write this adjuration, and place it in the copy."

These things may be profitably read in 3 his work, and related by us, that
we may have those ancient and truly holy men as the best example of painstaking
carefulness. In the letter to Florinus, of which we 4 have spoken, [7] Irenaeus
mentions again his intimacy with Polycarp, saying:

"These
doctrines, O Florinus, to speak mildly, are not of sound judgment. These
doctrines disagree
with
the Church, and drive into the greatest impiety
those who accept them. These doctrines, not even the heretics outside of the
Church, have ever dared to publish. These doctrines, the presbyters who were
before us, and who were companions of the apostles, did not deliver to thee.

"For when I was a boy, I saw thee in 5 lower Asia with Polycarp, moving
in splendor in the royal court, [8] and endeavoring to gain his approbation.
I remember the 6 events of that time more clearly than those of recent years.
For what boys learn, growing with their mind, becomes joined with it; so that
I am able to describe the very place in which the blessed Polycarp sat as he
discoursed, and his goings out and his comings in, and the manner of his life,
and his physical appearance, and his discourses to the people, and the accounts
which he gave of his intercourse with John and with the others who had seen
the Lord. And as he remembered their words, and what he heard from them concerning
the Lord, and concerning his miracles and his teaching, having received them
from eyewitnesses of the 'Word of life,' [9] Polycarp related all things in
harmony 7 with the Scriptures. These things being told me by the mercy of God,
I listened to them attentively, noting them down, not on paper, but in my heart.
And continually, through God's grace, I recall them faithfully. And I am able
to bear witness before God that if that blessed and apostolic presbyter had
heard any such thing, he would have cried out, and stopped his ears, and as
was his custom, would have exclaimed, O good God, unto what times hast thou
spared me that I should endure these things ? And he would have fled from the
place where, sitting or standing, he had heard 8 such words. [10] And this
can be shown plainly from the letters [11] which he sent, either to the neighboring
churches for their confirmation, or to some of the brethren, admonishing and
exhorting them." Thus far Irenaeus.

CHAPTER XXI.

How Appolonius suffered Martyrdom at Rome.

ABOUT the same time, in the reign of Com- modus, our condition became more
favorable, and through the grace of God the churches throughout the entire
world enjoyed peace, [1] and the word of salvation was leading every soul,
from every race of man to the devout worship of the God of the universe. So
that now at Rome many who were highly distinguished for wealth and family turned
with all their household and relatives unto their salvation. t 2 But the demon
who hates what is good, being malignant in his nature, could not endure this,
but prepared himself again for conflict, contriving many devices against us.
And he brought to the judgment seat Apollonius, [2] of the city of Rome, a
man renowned among the faithful for learning and philosophy, having stirred
up one of his servants, who was well fitted for such a purpose, to accuse him.
[3] But this wretched man made the charge 3 unseasonably, because by a royal
decreeit was unlawful that informers of such things should live. And his legs
were broken immediately, Perennius the judge having pronounced this sentence
upon him. [4] But the 4 martyr, highly beloved of God, being earnestly entreated
and requested by the judge to give an account of himself before the Senate,
made in the presence of all an eloquent defense of the faith for which he was
witnessing. And as if by decree of the Senate he was put to death by decapitation;
an ancient law requiring that those who were brought to the judgment seat and
refused to recant should not be liberated, [5] Whoever desires to know his
arguments before the judge and his answers to the questions of Perennius, and
his entire defense before the Senate will find them in the records of the ancient
martyrdoms which we have collected. [6]

CHAPTER XXII.

The Bishops that were well known at this Time.

In the tenth year of the reign of Commodus, Victor [1] succeeded Eleutherus,
[2] the latter having held the episcopate for thirteen years. In the same year,
after Julian a had completed his tenth year, Demetrius [4] received the charge
of the parishes at Alexandria. At this time the above-mentioned Serapion, [5]
the eighth from the apostles, was still well known as bishop of the church
at Antioch. Theophilus [6] presided at Caesarea in Palestine ; and Narcissus,
[7] whom we have mentioned before, still had charge of the church at Jerusalem.
Bacchylus [8] at the same time was bishop of Corinth in Greece, and Polycrates
[9] of the parish of Ephesus. And besides these a multitude of others, as is
likely, were then prominent. But we have given the names of those alone, the
soundness of whose faith has come down to us in writing.

CHAPTER XXIII.

The Question then agitated concerning the Passover.

1 A QUESTION Of no small importance arose at that time. For the parishes of
all Asia, as from an older tradition, held that the fourteenth day of the moon,
on which day the Jews were commanded to sacrifice the lamb, should be observed
as the feast of the Saviour's passover. [1] It was therefore necessary to end
their fast on that day, whatever day of the week it should happen to be. But
it was not the custom of the churches in the rest of the world to end it at
this time, as they observed the practice which, from apostolic tradition, has
prevailed to the present time, of terminating the fast on no other day than
on that of the resurrection of our Saviour.

Synods and assemblies of bishops were 2 held on this account, [2] and all,
with one consent, through mutual correspondence drew. up an ecclesiastical
decree, that the mystery of the resurrection of the Lord should be celebrated
on no other but the Lord's day, and that we should observe the close of the
paschal fast on this day only. There is still extant a writing of those who
were then assembled in Palestine, over whom Theophilus, [3] bishop of Caesarea,
and Narcissus, bishop of Jerusalem, presided. And there is also another writing
extant of those who were assembled at Rome to consider the same question, which
bears the name of Bishop Victor; [4] also of the bishops in Pontus over whom
Palmas, [5] as the oldest, presided; and of the parishes in Gaul of which Irenaeus
was bishop, and of those in Osrhoene [6] and the cities there; and a personal
letter of Bacchylus, [7] bishop of the church at Corinth, and of a great many
others, who uttered the same opinion and judgment, and cast the same vote.
And that which has been given above was their unanimous decision. [8]

CHAPTER XXIV.

The Disagreement in Asia.

1 But
the bishops of Asia, led by Polycrates, decided to hold to the old custom
handed down to them.
[1]
He himself, in a letter which he addressed to Victor
and the church of Rome, set forth in the following words the tradition which
had come down to him: [2] "We observe the exact day; neither adding, nor
taking away. For in Asia also great lights have fallen asleep, which shall
rise again on the day of the Lord's coming, when he shall come with glory from
heaven, and shall seek out all the saints. Among these are Philip, one of the
twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters,
and another daughter, who lived in the Holy Spirit and 3 now rests at Ephesus;
and, moreover, John, who was both a witness and a teacher, who reclined upon
the bosom of the Lord, and, being a priest, wore the sacerdotal plate. He 4
fell asleep at Ephesus. And Polycarp [3] in Smyrna, who was a bishop and martyr;
and Thraseas, [4] bishop and martyr from Eumenia, who fell asleep in Smyrna.
Why need I 5 mention the bishop and martyr Sagaris [5] who fell asleep in Laodicea,
or the blessed Papirius, [6] or Melito, [7] the Eunuch who lived altogether
in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven,
when he shall rise from the dead ? All these observed the 6 fourteenth day
of the passover according to the Gospel, deviating in no respect, but following
the rule of faith. [8] And I also, Polycrates, the least of you all, do according
to the tradition of my relatives, some of whom I have closely followed. For
seven of my relatives were bishops; and I am the eighth. And my relatives always
observed the day when the people [9] put away the leaven. I, therefore, brethren,
7 who have lived sixty-five years in the Lord, and have met with the brethren
throughout the world, and have gone through every Holy Scripture, am not affrighted
by terrifying words. For those greater than I have said ' We ought to obey
God rather than man.' " [10] He then 8 writes of all the bishops who were
present with him and thought as he did. His words are as follows: "I could
mention the bishops who were present, whom I summoned at your desire; [11]
whose names, should I write them, would constitute a great multitude. And they,
beholding my littleness, gave their consent to the letter, knowing that I did
not bear my gray hairs in vain, but had always governed my life by the Lord
Jesus." Thereupon Victor, who presided over the 9 church at Rome, immediately
attempted to cut off from the common unity the parishes of all Asia, with the
churches that agreed with them, as heterodox; and he wrote letters and declared
all the brethren there wholly excommuni-10 cate. [12] But this did not please
all the bishops. And they besought him to consider the things of peace, and
of neighborly unity and love. Words of theirs are extant, sharply 11 rebuking
Victor. Among them was Irenaeus, who, sending letters in the name of the brethren
in Gaul over whom he presided, maintained that the mystery of the resurrection
of the Lord should be observed only on the Lord's day. He fittingly admonishes
Victor that he should not cut off whole churches of God which observed the
tradition of an ancient custom and after many other words he proceeds as follows:
[13]

12 "For
the controversy is not only concerning the day, but also concerning the very

manner
of the fast. For some think that they should fast one day, others two, yet
others more; some,
moreover,
count their day as consisting 13 of forty
hours day and night. [14] And this variety in its observance has not originated
in our time; but long before in that of our ancestors. [15] It is likely that
they did not hold to strict accuracy, and thus formed a custom for their posterity
according to their own simplicity and peculiar mode. Yet all of these lived
none the less in peace, and we also live in peace with one another; and the
disagreement in regard to the fast confirms the agreement in the faith."

He adds to this the following account, 14 which I may properly insert:

"Among
these were the presbyters before Soter, who presided over the church which
thou now
rulest. We mean
Anicetus, and Plus, and Hyginus, and
Telesphorus, and Xystus. They neither observed it [16] themselves, nor did
they permit those after them to do so. And yet though not observing it, they
were none the less at peace with those who came to them from the parishes in
which it was observed; although this observance was more opposed to those who
did not observe it. [17] But none were ever cast 15 out on account of this
form; but the presbyters before thee who did not observe it, sent the eucharist
to those of other parishes who observed it. [18] And when the blessed Poly-
16 carp was at Rome [19] in the time of Anicetus, and they disagreed a little
about certain other things, they immediately made peace with one another, not
caring to quarrel over this matter. For neither could Anicetus persuade Polycarp
not to observe what he had always observed with John the disciple of our Lord,
and the other apostles with whom he had associated; neither could Polycarp
persuade Anicetus to observe it as he said that he ought to follow the customs
of the presbyters that had preceded him.

17 But
though matters were in this shape, they communed together, and Anicetus conceded
the administration
of
the eucharist in the church to Polycarp, manifestly
as a mark of respect. [20] And they parted from each other in peace, both those
who observed, and those who did not, maintaining the peace of the whole church."

18 Thus Irenaeus, who truly was well named, [21] became a peacemaker in this
matter, exhorting and negotiating in this way in behalf of the peace of the
churches. And he conferred by letter about this mooted question, not only with
Victor, but also with most of the other rulers of the churches. [22]

CHAPTER XXV.

How All came to an Agreement respecting the Passover.

Those in Palestine whom we have recently mentioned, Narcissus and Theophilus,
[1] and with them Cassius, [2] bishop of the church of Tyre, and Clarus of
the church of Ptolemais, and those who met with them, [3] having stated many
things respecting the tradition concerning the passover which had come to them
in succession from the apostles, at the close of their writing add these words:
[4]

"Endeavor to send copies of our letter to every church, that we may not
furnish occasion to those who easily deceive their souls. We show you indeed
that also in Alexandria they keep it on the same day that we do. For letters
are carried from us to them and from them to us, so that in the same manner
and at the same time we keep the sacred day." [5]

CHAPTER XXVI.

The Elegant Works of Irenaeus which have come down to us.

Besides the works and letters of Irenaeus which we have mentioned, [1] a certain
book of his On Knowledge, written against the Greeks, [2] very concise and
remarkably forcible, is extant; and another, which he dedicated to a brother
Martian, In Demonstration of the Apostolic Preaching; [3] and a volume containing
various Dissertations, [4] in which he mentions the Epistle to the Hebrews
and the so-called Wisdom of Solomon, making quotations from them. These are
the works of Irenaeus which have come to our knowledge.

Commodus having ended his reign after thirteen years, Severus became emperor
in less than six months after his death, Pertinax having reigned during the
intervening time. [5]

CHAPTER XXVII.

The Works of Others that flourished at that Time.

NUMEROUS memorials of the faithful zeal of the ancient ecclesiastical men
of that time are still preserved by many. Of these we would note particularly
the writings of Heraclitus [1] On the Apostle, and those of Maximus on the
question so much discussed among heretics, the Origin of Evil, and on the Creation
of Matter. [2] Also those of Candidus on the Hexaemeron, [3] and of Apion [4]
on the same subject; likewise of Sextus [5] on the Resurrection, and another
treatise of Arabianus, [6] and writings of a multitude of others, in regard
to whom, because we have no data, it is impossible to state in our work when
they lived, or to give any account of their history. [7] And works of many
others have come down to us whose names we are unable to give, orthodox and
ecclesiastical, as their interpretations of the Divine Scriptures show, but
unknown to us, because their names are not stated in their writings. [8]

CHAPTER XXVIII.

Those who first advanced the Heresy of Artemon; their Manner of Life, and
how they dared to corrupt the Sacred Scriptures.

1 In a
laborious work by one of these writers against the heresy of Artemon, [1]
which Paul of
Samosata [2]
attempted to revive again in our day, there
is an account appropriate to the history which we are now examining. For he
criticises, as a late innovation, the 2 above-mentioned heresy which teaches
that the Saviour was a mere man, because they were attempting to magnify it
as ancient? Having given in his work many other arguments in refutation of
their blasphemous falsehood, he adds the following words: "For they say
that all the early teachersa and the apostles received and taught what they
now declare, and that the truth of the Gospel was preserved until the times
of Victor, who was the thirteenth bishop of Rome from Peter, [4] but that from
his successor, Zephyrinus, [5] the truth had been corrupted. And what 4 they
say might be plausible, if first of all the Divine Scriptures did not contradict
them. And there are writings of certain brethren older than the times of Victor,
which they wrote in behalf of the truth against the heathen, and against the
heresies which existed in their day. I refer to Justin [6] and Miltiades [7]
and Tatian [8] and Clement [9] and many others, in all of whose 5 works Christ
is spoken of as God. [10] For who does not know the works of Irenaeus [11]
and of Melito [12] and of others which teach that Christ is God and man? [13]
And how many psalms and hymns, [14] written by the faithful brethren from the
beginning, celebrate Christ the Word of God, speaking of him as 6 Divine. How
then since the opinion held by the Church has been preached for so many years,
can its preaching have been delayed as they affirm, until the times of Victor?
And how is it that they are not ashamed to speak thus falsely of Victor, knowing
well that he cut off from communion Theodotus, the cobbler, [15] the leader
and father of this God-denying apostasy, and the first to declare that Christ
is mere man ? For if Victor agreed with their opinions, as their slander affirms,
how came he to cast out Theodotus, the inventor of this heresy?"

So much
in regard to Victor. His bishopric 7 lasted ten years, and Zephyrinus was
appointed his successor
about the ninth year of the reign of Severus. [16]
The author of the above-mentioned book, concerning the founder of this heresy,
narrates another event which occurred in the time of Zephyrinus, using these
words: "I will remind many of the brethren of 8 a fact which took place
in our time, which, had it happened in Sodom, might, I think, have proved a
warning to them. There was a certain confessor, Natalius, [17] not long ago,
but in our own day. This man was deceived at 9 one time by Asclepiodotus [18]
and another Theodotus, [19] a money-changer. Both of them were disciples of
Theodotus, the cobbler, who, as I have said, was the first person excommunicated
by Victor, bishop at that time, on account of this sentiment, or rather senselessness.
[20] Natalius was persuaded by them to allow 10 himself to be chosen bishop
of this heresy with a salary, to be paid by them, of one hundred and fifty
denarii a month. [21] When 11 he had thus connected himself with them, he was
warned oftentimes by the Lord through visions. For the compassionate God and
our Lord Jesus Christ was not willing that a witness of his own sufferings,
being cast out of the Church, should perish. But as he paid little 12 regard
to the visions, because he was ensnared by the first position among them and
by that shameful covetousness which destroys a great many, he was scourged
by holy angels, and punished severely through the entire night. [22] Thereupon
having risen in the morning, he put on sackcloth and covered himself with ashes,
and with great haste and tears he fell down before Zephyrinus, the bishop,
rolling at the feet not only of the clergy, but also of the laity; and he moved
with his tears the compassionate l Church of the merciful Christ. And though
he used much supplication, and showed the welts of the stripes which he had
received, yet scarcely was he taken back into communion."

13 We will add from the same writer some other extracts concerning them, which
run as follows: [23]

"They
have treated the Divine Scriptures recklessly and without fear. They have
set aside the
rule of ancient
faith; and Christ they have not known.
They do not endeavor to learn what the Divine Scriptures declare, but strive
laboriously after any form of syllogism which may be devised to sustain their
impiety. And if any one brings before them a passage of Divine Scripture, they
see whether a conjunctive or disjunctive form of syllogism can be 14 made from
it. And as being of the earth and speaking of the earth, and as ignorant of
him who cometh from above, they forsake the holy writings of God to devote
themselves to geometry. [24] Euclid is laboriously measured [25] by some of
them; and Aristotle and Theophrastus are admired; and Galen, perhaps, by 15
some is even worshiped. But that those who use the arts of unbelievers for
their heretical opinions and adulterate the simple faith of the Divine Scriptures
by the craft of the godless, are far from the faith, what need is there to
say? Therefore they have laid their hands boldly upon the Divine Scriptures,
alleging that they have corrected them. That 16 I am not speaking falsely of
them in this matter, whoever wishes may learn. For if any one will collect
their respective copies, and compare them one with another, he will find that
they differ greatly. Those of As- 17 clepiades, [26] for example, do not agree
with those of Theodotus. And many of these can be obtained, because their disciples
have assiduously written the corrections, as they call them, that is the corruptions,
[27] of each of them.

Again,
those of Hermophilus 28 do not agree with these, and those of Apollonides
[29] are not consistent
with themselves. For you can compare those prepared
by them at an earlier date with those which they corrupted later, and you will
find them widely different. But 18 how daring this offense is, it is not likely
that they themselves are ignorant. For either they do not believe that the
Divine Scriptures were spoken by the Holy Spirit, and thus are unbelievers,
or else they think themselves wiser than the Holy Spirit, and in that case
what else are they than demoniacs? For they cannot deny the commission of the
crime, since the copies have been written by their own hands. For they did
not receive such Scriptures from their instructors, nor can they produce any
copies from which they were transcribed. But some of them have not thought
it 19 worth while to corrupt them, but simply deny the law and the prophets,
[30] and thus through their lawless and impious teaching under pretense of
grace, have sunk to the lowest depths of perdition."